Theodore, Bishop of Alania

ANNO DOMINI MCCXXX.

THEODORUS BISHOP OF ALANIA

NOTITIA

The ten books of ethics by Theodorus, Bishop of Alania, exist in Greek in a certain library in Italy. Gesnerus. They are as follows: ^A *Theodori episcopi Alaniæ ethicorum sectiones decem*—Theodorous, Bishop of Alania, Ethics, in ten sections. I. Heading: And this work of my discourse has been devised for your instruction. II. In these things, indeed, [is expressed] our zeal, or whatever it once was. III. Does that which is now said, O man, have some kinship with what was heard before? IV. At the same time, O best one, I undertook this discourse. V. The first divine purpose [it] held, and in relation to which the creation [exists]. VI. In these things, indeed, [is set forth] the conduct of life according to the natural law. VII. I know that I am concluding the conversation with you in short dialogues. VIII. How, then, the natural law was previously intellectual. IX. Always to stir up the discourse again to the very same things previously spoken. X. But since we have entered within the evangelical watch-tower.

The same author’s *Oratio per modum epistolæ ad patriarcham Constantinopolitanum, et alios advenas episcopos* (Discourse by way of a letter to the Patriarch of Constantinople and the other visiting bishops); although it is extended further on account of the events, and yet [the author] cuts short most points; it is inscribed, after the ordination, *The Alanicus*. Heading: How the matters of the journey stand for us, I know long since that you sought to learn even before.

The same author’s *Oratio ex improuiso dicta in sepulturam Servatoris Christi Dei nostri* (Discourse spoken extemporaneously on the burial of the Savior Christ our God). Heading: Jesus is covered, and [is] as light as a garment, when he shines for the disciples upon the mount Tabor.

The same author’s *Mattheus, sive oratio, in septem sectiones distincta* (Matthew, or discourse, divided into seven sections). I. Heading: That the matters of my ethical study have arrived at the evangelical discourse. II. The perfect man speaks the truth if he looks toward the only Perfect One. ^B III. These things Jesus speaks to the disciples upon the mountain. IV. Having taken [his material] to gather together the scattered parts, with the discourse. V. These things indeed are more hidden and mystical; but now the discourse emerges from these. VI. If the discourse were to be revealed to those around him, it does not wish to be revealed to all at once. VII. In all the preceding teachings, the discourse had [its place].

And regarding these works, considering it unworthy that they should lie hidden in darkness for so long, the most learned Vincentius Riccardius transcribed them from the autograph and rendered them into Latin, intending to bring them to light at some time, which we all—who strive with all our might so that the best monuments of antiquity may not perish—should desire. Copied from this exemplar of Riccardius, so that a matter of such great importance might not be endangered by existing in only one copy, they are preserved in the library of the most munificent Prince Barberini.

SECOND NOTITIA

Regarding this Theodorus, or rather regarding his writings, Allatius spoke in *Diatriba* CXV. We have all these writings before us in a Vatican codex; from which meanwhile we have selected for publication in print that which…

THEODORE, BISHOP OF ALANIA, EPISTOLARY DISCOURSE TO CONSTANTINOPLE AND THE BISHOPS RESIDING THEREIN.

Although, due to the circumstances, it is extended, nonetheless it abridges the greater part. It is entitled, *After the Ordination, or, The Alanicus.*

1. I know that you have long desired to know, and now desire most especially, O great shepherd, and you who follow immediately after the first, as well as you, my fellow-shepherds: how our journey has fared, what became of that long pilgrimage, what was done during it, and—most especially—how the Spirit has led us; by whom, even if we were not always moved, yet surely now [we have been moved] by the One who anointed us.

^A Was our journey, then, more fortunate, and did we cut a straight path to the fold? Or, having fallen among robbers, did we flee for the sake of saving our soul? Whatever the case, are the events that befell us sufficient? Have we barely halted from our rush, or are we still being carried along? And which of the two might it be? And meanwhile, have we not missed the mark in every respect? These things, then, it falls to you to ponder and search out among yourselves; and I am persuaded that it is a serious matter, and one worthy of no small concern, should anyone wish to look more diligently into our affairs—although, as is wont to happen in such cases, common report spreads abroad all sorts of things, nothing of which has been sufficiently proven in public. ^B If indeed I had the leisure and preparation to say and write everything, it would have been a task of things I am zealous about, narrating the better outcome for the consolation and sympathy of the hearers; but now it is not possible, for it would require many words for us. To labor at writing now would be like someone who, in a night battle, meant to arm himself elegantly and proceed so adorned. But besides that, I would not even be able to, my mind being still wandering as I begin to learn the barbarian ways. And even if these things did not constrain me to silence, the story itself carries an unbearable dizziness, as in the sea-sickness of a landsman, and as medicines might affect the delicate and soft-bodied.

^C But to you, O father and assembly of brethren, whom the Holy Spirit gathers together even though you are distant, I know not how I should hide that which is most familiar among our affairs. And is there perchance some Joseph here? For it is evident that the patriarch Jacob laments for the last of his sons, who is still stammering in spiritual matters; and it is for this reason that we are loved. The older brothers, therefore, were cultivating the harvest of life, and I myself was assigned to the ministry, serving whatever my father commanded; but they sold me—I know not by what perverse movement of mind they were stirred—but certainly there was a tragedy here, not unlike the ancient one. Nevertheless, I know myself, although in shadow and not without a veil. For I pass over many things. I do not now rule over the Egyptians through Pharaoh, who, although he refuses to yield to any power, is nevertheless persuaded by Him who sends visions and dreams through the Spirit; for the sense yields to the intellect, having been taught by Him whatever it receives through symbols, for the night of the world has not contained the truth—be it so.

^D To describe, however, the whole journey from the beginning is beyond the present time and beyond the office of this discourse, and [beyond] how much the third sun has seen us suffer. And indeed, we have signified not a few of these things in passing to some who requested it, telling them in a summary way, unless perhaps these things have escaped your curiosity. The first guardian of the ways oppressed me; he caught me as he pursued, and divided the spoils, even if he did not satisfy his desire. The second ravager, more skilled in...

no less, God performs wonders, as He is sung; He clove the sea, and led through unarmed men, not so much those pursued as those being overtaken, which is the greater matter. He smote the second with blindness; for there was even among us one who spoke with boldness, Paul the apostle of the nations, who for the sake of the Gospel esteemed all things as dross, aflame with zeal, a mystic of the Spirit’s mysteries, my shepherd, and rather a father by Spirit than by body; we were snatched from our chains like Peter, and passed both the first and the second watch. But as is the custom of divine dispensation, He relented for a little while, that He might soon perform greater wonders. These things, then, we have set forth in brief; and I believe there is no one who, if he investigates, will find that these things are not manifest.

4. ^B The things that followed are known to Cherson and the Scythian land, which treated us travelers liberally, once they had heard of the cases of our calamities; for since He who makes vain the malice of the wicked persuaded our tyrant to act against his own will, he cast us out as exiles and prisoners, but the city allowed us to be free. However, this did not please his mind, and he sent evil messengers to the magistrates, and added grievous words. And they, with no prohibition interposed, allowed the citizens to treat us according to their own will. But God was present to restrain, who moved one of the nobles of Cherson, a man altogether equal to the famous John: yet he did not grant the freedom to flee from the danger, because he feared the impulse of the mob, lest perhaps one might be slaughtered by that bloodthirsty man, and the populace—which was being moved everywhere by alien impulse—move against him in return. And so he kept me between freedom and chains. But what of Him who performs all things by His sole will? For there was here too an iron furnace, another Egypt, and Israel, though free, being enslaved, and Moses, a mystic and seer of greater mysteries. For he too was sent, that he might deliver me from the clay and the brick-making, though the hard Pharaoh, reigning against his will, and blind before divine prodigies, opposed it. ^C The destroyer was close at hand; and the city itself was lamenting its own evils: for the sword of the nations was making it childless from outside, and from within civil war was rising up. But we did not immediately take to flight.

5. ^D Now that most wicked one, who perished, did not stop even up to this point, being truly worthy of the left-hand portion; but since we were exiles not far from Cherson in the Alan region (for the Alan nation is quite scattered, and extends from the Caucasian mountains as far as the Iberians, which was their ancient and ancestral limit; but it is accustomed to send out some colonies, so that it has filled nearly all of Scythia and Sarmatia); there also he pursued us with his cunning and machinations, striving even to inflict death: for there was now nothing else beyond that. He therefore runs about…

^A to Cherson, and threatened the small Alani with war, unless they surrendered us. Such was that ridiculous Tzamanes, a creature of such wicked nature, and worth nothing except in so far as he was full of malice and a minister of the Devil. But this man, wise in nothing save iniquity and deserving to be held in no account, was ignorant that we were apostles of God—for I will say it boldly—and that God works miracles on our behalf. For He who divided and gathered back the Red Sea, and saved the fugitive people while drowning their pursuer at the same time, split this city into parts, stirring up both civil and foreign war; and that discord offered us an opportunity to escape. But God led the city back to concord, so that the scoundrel who was striving for tyranny would have narrowly escaped destruction ^B had he not provided for his safety by flight. So much for these things.

6. But the evils which the holy war also brought upon us must be narrated in like manner, since they exercised a tyrannical force against us; which affair cannot be called by any other name than that of a wicked conspiracy, so that a tower of blasphemy, as it were, might be raised on high under the protection of dignity. And indeed it was close to a confusion of tongues; or rather it was a certain assault of ignominy by the priests against Elias. For there was a certain zealot among us, although the sword of the spirit also destroys him. Or, like an army of Assyrians, it dangerously thrust itself against Jerusalem, and did not return safely. The matter happened in such a way that we may briefly recount the calamity. There dwell near Cherson also Alani, not less sought after than willing, so as to be about that city like a certain rampart and guard. These I saw, and they, being exceedingly gladdened, ran to their ancestral shepherd and stood around him; and wishing us to be entertained in their midst, they passed over no kind of duty. We, in turn, applied the word of exhortation, that they might live worthily of the calling of Christ. They were indeed (nor shall I be ashamed to say it, nor will I fear any offense) a flock wandering in the mountains and desert places and pits, having neither fold nor pen, and therefore exposed to the devouring of wild beasts; for there was no one to shepherd them, ^C although it was the ambition of many. Moreover, it would not have been allowed even to those who wished it; because they did not yet know what a bishop ought to be; although Paul cries out, a great trumpet, the teacher of the Gentiles, and therefore ours. But they think that the episcopate is something luxurious and given over to worldly cares.

7. What need is there for me to use many words? This aged and ancient bishop thought he was dying because the Alani were with us, or rather because we were staying in Cherson. Immediately, therefore, he turned the conversation to the limits of jurisdiction, and argued that the episcopate was proper to the place, while my own office was transitory and extraneous. These are the known pretexts of the bishops of the present day, which ^D

^A they throw in our teeth with pusillanimity and envy, not to say as evident proofs of wickedness. But the canons do not command this; why should any of this be allowed to us? We do not teach publicly, nor do we perform sacramental ordinations, so as to appear to be intruding upon another’s territory. Rather, when certain Alans asked questions, we gave a response in private. But we did not herald the doctrine publicly; nor did we hinder the preaching. Indeed, we showed the doctrine, which was dead, raised to life and standing before us. I call upon the truth as my witness: zeal urged us on; for men of the irreligious party, and others who were heretics already, were audaciously boasting because no one could contradict them, for the reason that the times would not permit it, and therefore we were not so bold as to rely on our own judgment ^B. There was in the church that illustrious and good prelate, and with him much of the sanhedrin; a certain conjunction and conspiracy, as it were, against the protomartyr Stephen; I dare not say anything more; and he was hauled into judgment, a prisoner—yet, like another Paul, he was a prisoner in Christ.

8. Behold, however, what happened before the tribunal. The judge was breathing fire; the assessors and attendants, prepared for the imperial business, were ready; I, the defendant, was in their midst, awaiting the sentence. "Who," said he, "and from where have you broken in upon us?" As if I were a man of an alien dogma and teaching, and not rather of the same church, and under the same Prince of Pastors. "But you are doing a wrong thing," he said, "among the impious Alans and the irreligious, who are worse even than the Scythians." "What of it?" said I. "Is it wrong, I ask, to travel about under the patronage of the Apostle, the First-Called?" "Yet tell me," said he, "why do you dare to overrun this city of mine?" "Indeed, good sir," said I, "if you are acting as bishop, you speak correctly, and you rebuke me correctly, and you are able to condemn me. But if you have come here rather as a merchant and a stranger, you should expel everyone or else endure me as well. Indeed, rather, because I came here against my will, I am a pitiable man, worthy of compassion for what I suffer, for I have done nothing of my own will—for who among those in chains can do anything?" To this, looking at me with a grave and savage expression—I do not know whether it was at some basilisk or at a lion—or as I should say, not so much at the other things, which were more serious, but rather because of the audacity with which we answered as defendants, since we spoke too freely. Those who were standing by nearly struck me in the eyes. Meanwhile, one was pushing me from this side, another from that, rejecting us, urging us on, and with taunts abusing us both simul- ^D taneously and angrily. The judge wanted to condemn us, but could not; for wickedness did not possess such strength; yet it worked together with those who wanted to kill us. But God was a liberator present with us. Such was the brother to us, so kind, so helpful and full of love for mankind, even to those who are strangers, not only to those who are local, but to those who have [index: entries preserved]

^A hands; to the stranger, that is, he who was holding to his own country; to those who are accused, he who was the arbiter of judgment, to omit the rest, as is fitting.

9. But after we had obtained some part of liberty, we thought of the way as each had a goal for his journey, and we headed straight for the Bosphorus. ^B Indeed, both the time of midwinter was feared, and the incursion of the Scythians around the Bosphorus at that time was an impediment; nevertheless, we undertook the journey by force, although perhaps it would be lacking in success. Who could recount the Scythian evils? Who could sufficiently lament what we saw or what we suffered? But the helmsman did not cease to steer the rudder and to sail on, with whatever winds resisting, until he had brought the ship into port. The same was our goal; and therefore, there was again the care and preparation for the journey; and again, the previous sufferings were companions of the journey. And with us, indeed, disease was traveling, and the poverty that is accustomed to accompany, and the straying from the intended goal. Furthermore, I endured the situation as it presented itself; but I compelled my father again to return to his homeland. What, then, followed? The elderly prelate alone, with the last of his sons, comes to the Bosphorus.

10. And again another calamity and affliction; for he was not received by the ruler. ^C We all know that ancient evil, the old and original enmity; and what is more grievous, and draws tears from the heart, the shepherd and the flock were in close proximity, to such an extent that they could see one another: and he indeed was issuing a mournful sound with his pipe for the sake of calling them; but the flock wanted to run to the shepherd and surround him; for they heard his voice and recognized it; yet they could not. They say that the city in a body approached the powerful man, saying they were willing either to die or to receive their prelate; yet nothing could move him, whether it was the old man weeping, or a man sorrowful, or a child wailing, or a woman lamenting, or the whole city distraught with grief and mourning. ^D Why, I ask? Because envy was consuming the man, and because he was hard and stubborn, and not, according to his custom, disobedient to the princes. But if he acted untimely and absurdly, it is a grave matter and not to be praised by us. But if rather bravely and strenuously, and as we have heard of the deeds of the men of old, let us be with them however things may have turned out.

11. But since we were prevented from coming from there, we turned, having suffered much and more harshly—for what indeed could we not suffer?—to another region, far more extensive and severe. And the father indeed remained there for the time being among the small number of Alans, bearing every kind of hardship, poverty, insults, reproaches. For not all receive the word of the spirit; and they become judges of those who are specially appointed to judge; and what is worse, they condemn them. We, however, advanced through the middle of Scythia, by a journey of sixty days in all, poor men, and destitute of every necessary thing. But yet this was tolerable, because we did not depart far from the first apostolic route; and, God giving a signal for you to pray, O father and brothers, that which is desirable to me both in matter and in name, we see the flock, beloved

^A and esteemed above all others. And why not? Since this is an inheritance to me from God, and indeed the best.

12. Thus far my discourse has run easily and has proceeded for the most part in its proper order. But as for what remains, I would prefer that it be told by another, and I would myself keep silence; for neither does my tongue suffer me to speak, nor does my hand lend itself readily to writing. "Woe is me, that my sojourning is prolonged!" ^B so that we have perhaps already reached the cursed days in which the Antichrist himself may emerge; for already his smoke has reached us with its biting moisture, on account of which I began to weep, and I have not yet ceased, and I am persuaded to say that I shall not soon cease! Woe is me! for the evils have begun among us; and perhaps the furnace of final calamity will first be kindled for us, lit with small twigs—for it would not immediately seize upon the trees, since Satan overturns the faith even of the more sincere. Woe is me! for we have become as from the beginning, when you did not rule over us, as the Scripture says. Woe is me! for upon the foundation of the apostles straw and stubble have been built, ^C and have immediately been consumed by fire. O that the lamenting prophet of that time were here to weep for us as he once did for Jerusalem! As I do, O you who are present, and my word is not false—no, I say; I swear by this furnace of calamity which I have received into the midst of my soul.

13. Having arrived at this part of my discourse, I am moved only to tears, and I am confounded by the suffering, and I do not know who I am or what manner of narration I should use; however, I feel that I shall tell the story only abruptly. For I am not a little troubled, and it is not possible for my mind to rule my soul: "Pastors," says the Scripture, "have destroyed my vineyard." But now, false pastors have brought ignominy upon the desirable portion of Christ. Nor do I hesitate to affirm that in deserts and in places lacking the living water of doctrine, and which were impassable to the beautiful feet of those bringing the gospel, ^D the rose of faith blossomed, watered by the moisture of the root of the first preaching. Whence we, too, perhaps, were raised to the love of it, so that I might reveal a matter unknown to many and disclose the controversial cause of this pilgrimage of mine: namely, that I might till the waterless field in the sweat of my brow, and be able to build up again the stalk of life, or [remove] the [culm] of an ancient condemnation. May God grant it! if only we have taken up the care of the task we accepted with no slackening of spirit, kindling the flame of zeal.

14. Time has surely brought many things, such as no one could easily count; for time knows how to innovate things; but it has never brought anything equal to this. From some nameless and boggy region, moved by the winter of unbelief, a certain ignoble spirit, having been shaken off, has troubled this sea of nations, and

^A has cast the ship of the Church, lacking a helmsman, already wobbling on slight hopes, into the abyss of despair. Alas! Alas! What a crime! How can I relate such a thing? For I feel it to be altogether incredible. The Church of the Alans was indeed despoiled of the honor of its head—that holy shepherd, I mean, who in no wise belied the apostle; for there he ended his life, having performed his office excellently. There was also a certain protector of wickedness, an impudent man, who, as they say, campaigned for that position with head laid bare. And such as his artifices and machineries are wont to be, he kindled the rabid avarice of certain people, offering them as ministers to him, especially pretending the simplicity of the nation, the difficulty of the times, and that the nation of the Alans would be easily seduced.

15. For the man was not unknown to them, being close in kinship to that shepherd. He devised a plan worthy of his own head, and truly ill-advised. For, taking with him—even as that devil in the Gospels, though already defeated, took with him seven other spirits—the wolves circling the shepherd, and, what is more ^B astonishing, men unworthy of the shepherd's company, who were in other respects fugitives from elsewhere and had nothing at all sound in them; and [taking] also some obscure person from some corner of the Lazi, adorned with a suitable appearance as it seemed, and wearing a beard—if one may say—not unbecoming; this man, I say, finding the Church of the Alans swept clean of its broom, and empty of Him who fills all things with His good Spirit, enters with free foot, and the last state becomes worse than the first: for neither were those [earlier things] quite sound. With what words, therefore, can I relate the incursion of that wicked man, and what paths he trod, and how he obtained the not-to-be-despised service of worthier men? Grant me pardon, O ye present, for having a troubled mind and being unable to guide my speech in a straight course. And indeed, being in such haste, with such pain of soul, and being uncertain due to the varied course of the affair, I see that I have said nothing yet: for I was constrained to pass over most things in silence; whereby it happens that I and everyone else are cast into perplexity. Meanwhile, those fine fellows enter; and that pestilent Laz, forsooth, is called bishop: but as for his companions, they openly even demand rewards, because they did not permit Alania to be without a shepherd, but with all patience and labor have gifted the bridegroom to them as a free ^C gift.

16. At first, then, immediately at the threshold, a certain Egyptian plague descends; except that this was the first, whereas that one was the last and more grievous. For the firstborn, and what was consecrated to be holy to God, this exterminator bypassed. And there was present no wise Moses to interpret the mystery of the one who anointed with the blood of the Lamb; and there was no protection, but rather utter extermination. For the thief comes that he may steal, and kill, and destroy. Woe to that wickedness, which I have seen lurking under the negligence of the better man! For if the master of the house had watched, the thief would not have broken into the house. Do you wish that I recount also a little of his pastoral acts? For what of that word of Paul... ^D

who legislates that hands be laid on no one hastily? ^A Yet this man, within a few days, sent forth to us a whole swarm of priests like ants; they say this score of men was ordained by this transient knight, while he muttered a few things between his teeth, unintelligible to anyone and certainly not articulated by his lips. Fifty others he ordained while he was chewing food at table and holding a cup in his hand; others, while he was lying in bed at night. For there are those who affirm with a terrible oath that he did not even rise from his bed. But why should I inquire into more, things that are hardly easy for me to speak of, and to you, as you hear them, intolerable? Finally, after these deeds, he fled into Lazica, once again desirous of his mattock. He is not, I think, a man unknown to some merchants traveling thither.

17. I know indeed that much questioning among you who hear this discourse is stirred up; for there are also those who would not even bear to be persuaded. And I know, by measuring your response against my own; for I myself did not immediately believe what I heard; at my leisure I understood these things at first, and then, by questioning, I learned much. But it was so easy for one wishing to deceive; and thus the sheep followed the wolf, as if they had never seen a shepherd nor heard the voice of a shepherd. What then? Was he not this excellent shepherd yesterday and the day before? Did they not know that his episcopacy was in disorder? A matter, certainly, not obscure nor unmanifest to many—though perhaps not to all—but certainly to ^B the priests who received ordination from him. Therefore, one of two things must be the case: either they did not know—which is incredible, for how could they be ignorant having experienced it themselves?—or otherwise, that is, they knew the matter. And why did they thus despise the great business of chrism and believe they could receive grace from one who possessed nothing sound? Especially since there are some who saw the succession of three bishops, and now [see] me as the fourth; who even expounded to them the insignia of the high priesthood, whether manifest in vestments or in the ornamentation of the bema: which were all laid out openly so that they might recognize the bishop from them. I even enumerated to them the degrees by which one who is to serve in the priesthood is promoted. These things, I say, and more than these, persuaded me not to believe that I had heard the matter accurately and securely; rather, I condemned their ignorance and held those who told such things in weariness. But having heard ^C their accounts, I knew afterwards that I had not given credence rashly.

18. Might it seem, then, that I would legitimately derive the discourse, depriving it of precision, from my address to you? And yet no law is set for speakers in such a way. I would have wished that you hear these things from another rather than from me, and thus to store the speech away again in secret; but I would not dare to make this matter public through writing. Furthermore, I have not learned to act as an accuser, nor would I wish to judge, yielding to the evangelical admonition; for where the word is winged, there the condemnation takes wings. ^D Meanwhile, such are the things that have occurred, and with this kind of kindness the flock has received us. Outwardly

^A a cruel and two-edged sword threatened to leave us childless; for it strove against us regarding the homeland of the Alans, and from the deep storehouses another fear thus emerged. For indeed, I was in fear, because I did not even know how I should conduct myself in the matter.

19. Regarding these things, what do you suppose I, a timid priest and ignorant of pastoral art, have suffered? That Daniel sits as judge of the elders and condemns those guilty of foul violence, and she who suffered violence escaped the judgment—but where is the spirit of Daniel? And yet our situation was more violent. For our Susanna has suffered a greater detriment to her modesty, partly through the ignorance of a helper, and partly through his absence. O wretched man that I am, and one who immediately experienced the heavy yoke! Or rather, is the yoke indeed sweet and the burden light, but I, being stubborn, withdrew my neck and therefore did not recognize its lightness? For he who has not first lifted the cross upon his shoulders and become experienced in mundane inactivity, how could he, while bowing his neck, commend his spirit to the Father? Since even before the foundation is stable in the good, the cup and the baptism are set forth. O deceitful enemy, the ancient adversary, who asks for the righteous man—for he was not able to tempt him from there—but the man who is by nature foolish he even considers ready to be devoured! But if he is such against us, who are weaker and accustomed to succumb in minor struggles, how great an force will he bring against the great athletes, and those who truly run in the stadium of the spirit?

20. ^B Indeed, my own situation reduced me to helplessness; for I could not look toward another who had experienced such things, nor was there a father nearby, nor any older brother proven in word and experience, who might offer counsel. And the matter was clearly beyond my understanding, and it was in need of greater and truly your, O father and brothers, spiritual discernment. And I myself was ignorant, although I did not know how he would undertake any work concerning such matters. ^C But I adopted inactivity as my goal, until the communion of thought of those who preside over the Word might bring forth a judgment after knowledgeable testing. But the barbaric assault, and the irrational violence, and the necessity of money, and the miserable distance from you—as if from the bosom of Abraham—aggravated the distress of our suffering. ^D And if you wish to hear the causes, I shall tell them. If, I said, the ordination that is believed to have taken place is invalid, then you perform the ordination canonically. But if you refuse to do that, allow those who consider themselves ordained in whatever way to perform their priesthood. But he, I said, will by no means endure this, nor will he permit those to perform the priesthood, since he bears the act itself with a burdened mind. But why should I not hesitate to ordain, and not fear lest I seem to be ordaining a second time? Which the holy law rejected: "For whatsoever the law says, it speaks to those who are under the law" (Rom. III, 19). And a re-ordination, forsooth, if canonical...

^A beforehand, is not recognized among us. Who would think that ordination is performed by one who has not received the grace which he would then impart in turn?

21. And this in passing, as the discourse has indicated. But the more absurd thing, as it would appear to them, is that it is sufficient, however much one is deceived by it; not this, therefore, but because they had fallen into the violation of the law by exercising the priesthood profane-ly; and indeed they whispered to the deaf and to those who are carnal those things which are of the Spirit. But I was not so much moved by the insane violence of those men, as by the pressing and necessary nature of the fact: "For the harvest," says the Gospel, "is abundant, but the laborers are few;" of whatever sort one might say this harvest is, and of whatever sort these laborers are. For I hear that those patriarchs also were once wanderers, who had bread for themselves and fodder for their beasts of burden. And in truth, that good Husbandman does not reject us, even if we are given over to the body and the earth; He assigns pastors, I say, and flocks, and assigns one to the other appropriately: to such a harvest, I say, such laborers. I, therefore, was so disposed that I was to do nothing without your counsel.

22. But because there was no mediator of the journey, and the matter quickly pressed; for danger hung over the community of the Church, all being so infirm, and no other person appearing fit for priestly office (I shall say it, and do you forgive me): not without examination, nor quickly, but yet I finally laid hands upon them; teaching them first to condemn their own ^B previous judgment, and to placate God to the best of their strength with works of mercy; and I did not ordain all, but those whose life was not repugnant to the dignity; finally, what is of greater importance, indulging their ignorance, whatever greater and more perfect thing was lacking. If these things have perhaps not been done worthily, correct them with indulgence; for I profess myself to be in the number of your disciples. But if I ask late and after the fact, what am I to do, being burdened by both distance and necessity, and by the perplexity in these things? It is evident, moreover, that when I ask now, I would not have omitted it even then: nor would I have done anything before asking, if it were certainly ambiguous. Why, indeed, should I not, since I ask now after the fact? But whether this matter is not altogether far from your aim and spirit, do you yourselves determine. And let these things be so.

23. But since the common people of Alania nourishes evils, who am I to be compelled to heal these by my preaching? For if I am appointed to present a chosen people to the Lord, why do I gather figs from thorns, or grapes from a bramble, as Scripture says? Now I understand the evangelic parable, when the seed indeed is good, but yet the ^C ear does not rise up from it pure of tares: except that there, indeed, slothfulness intervenes after the seed, while with us it is worse that ^D

^A from the very sowing the defect creeps in. Then the remaining parts of the parable harmonize: the sowing is done among thorns which indeed were once uprooted; yet the word of faith is in some places utterly suffocated: sometimes it even grows along with the thorns themselves: likewise perhaps by a certain condition it itself becomes thorny. It would certainly be better if, by him who came to cast fire upon the earth, we had immediately burned the thorns; or if, by him who came to cast a sword also upon the earth, we had cut them out by the roots. And indeed the earth is pure, the seed is pure, the guards are watchful, the harvest golden, and the reaper robust. Yet as matters now stand, I would not indeed demand that it be extended by the powers of virtue to the hundredfold fruit; nor that I should hope for it to reach the sixtieth, but I should have enough, if as far as the laws of nature allow, the work should equal the thirtieth fruit. ^B Indeed, I fear lest I should not even fill my hand when reaping, nor my bosom when I gather the sheaves. Let me be indeed slower than others, although not altogether without hope, an unhappy shepherd, not a happy one. For we who sow upon the rooftops have produced little fruit, namely, by winning those who have avoided heresy, the mother of all evils, and have reaped the word according to their strength; unless perhaps the birds of the air have lain in wait for them also. Woe is me, because the field sprouts thorns and thistles! The condemnation, namely, for the falling away from God, while the wandering flock pursues a thorny error; while they fornicate not only in wood, as it is written 13, but even in all stones and waters; while they do not worship carved images, but certain demons in the high places. ^C

24. The Alani are Christians in name only; but if anywhere there is some part of Jacob, the enemy has super-sown tares. For although in her old age, Sarah nevertheless bore a child; but Ishmael persecutes Isaac. And who is the Abraham who might banish the handmaid Hagar, and the servile darkness of heresy, far from the house? I too have a small army, whom God snatches from the intellectual Pharaoh. I lead them, though not indeed as another Moses, yet I do lead them. But! The Egyptian officers pursue them—namely, the soul raging with desire for slaughter, and the greed for earthly things; which persuade them to be defiled with the foreigners; finally, the volatility of a crooked mind [leans] toward certain absurd opinions, not resisting as usually happens. And where is the pillar of cloud, which might grant separation? ^D Or how has the sea of the nations receded? Woe is me, to whom it has been entrusted to pasture the flocks ascending from the laver of baptism! But rather the death of infidelity pastures them. With their mouth indeed—I say it with difficulty—they confess unto salvation; nor yet do they believe beforehand with the heart unto justice. Similar is that saying: The religious man has perished from this earth of mine; nor is this a rest for me.

25. Shall I then rise up and go? I fear concerning the

^A small lot of the just; for the rod of sinners is brandished. Who am I to become? Where is the scourge of Jesus, that the house of the Father might be cleansed? I have hated the church of the malignant; but I have been cast into this one, because I have rashly dared to assume the priesthood. “Have I not hated those who hate you, Lord, and have I not wasted away over your enemies?” Why have I dared to expose myself to that curse? I am reputed as a bronze heaven, and the earth is iron, and my inheritance is neither plowed nor sown. Where is the Paul who might labor over these again, until Christ is formed in them? They are still illegitimate and not sons, because Satan has bewitched them, lest anyone should perhaps believe the truth, and that they may be henceforth sons of disobedience. And I fear the wrath; for truly they are vessels of wrath formed for perdition. Alas! I see the teeth of wild beasts, with the fury of those who snatch upon the earth! For the tokens of my people are, first of all, homicides and other kinds of deaths. Alas, Dathan and Abiron lie in wait for me; and who is present as Aaron, that God might perform miracles? The dignity of the priesthood has been trampled underfoot; and who is present as Samuel, that God might reckon the injury as if it were brought upon Himself? ^B “For they invoked the Lord, and He heard them; in a pillar of cloud He spoke unto them.” I surely observe the custody of the holy testimonies with seriousness. Perhaps someone even mocks my baldness, if I should perchance strip off my cap, so that I might perform the holy office with faith not veiled. Who will be present as Elisha, that vengeance might soon follow the fault? I will boldly call myself a disciple of Elijah; but I am not for that reason Elisha. And I have indeed received grace, but I am not on that account outside the assault of falling things, nor have I entered into a peace beyond all perturbation of soul. And what is the wonder if Moses is again the leader, and yet the limbs of those traveling have fallen in the desert? For of those called, few are the elect.

26. But until when shall I be widened in these things, and not rather attain that goal? Namely, that I may ask my shepherd, and at the same time entreat the brothers. Surely from the belly of the underworld they shall hear my cry. Lift up your eyes to God, O father: extend your holy hands, from whence you requested for me the grace of the priesthood. Ask now that I may complete the course, keep the faith, teach the transgressors the ways of the Lord, and convert the irreligious: if ^C at any time the Lord should add these benefits to us. Bring aid in this, you too, my most loving brothers: commend me to the common and principal shepherd, for I need to be shepherded rather than to shepherd. Perhaps He who guards the little ones will remember His wonders: perhaps He who changes the waterless land into a fountain of waters will make a memorial of His works. For if He dries up the rivers of Ethan, and places the fruitful land into saltiness, the same nevertheless gives honey to suck from the rock, and from the hard ^D rock oil; who knows if, instead of the nettle and